Saturday, September 24, 2016

Obituary of a Da’wah Carrier | Brother Abdullah Abdul Qadir Basmaji

﴿مِّنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّـهَ عَلَيْهِ فَمِنْهُم مَّن قَضَىٰ نَحْبَهُ وَمِنْهُم مَّن يَنتَظِرُ وَمَا بَدَّلُوا تَبْدِيلًا
“Among the believers are men true to what they promised Allah. Among them is he who has fulfilled his vow [to the death], and among them is he who awaits [his chance]. And they did not alter [the terms of their commitment] by any alteration” [Al-Ahzaab: 23].
(Translated)
In submission to the command of Allah and content with His Qadaa, we in Hizb ut Tahrir in the Wilayah of Syria announce the death of one of the carriers of the Da’wah from the city of Halab (Aleppo) from amongst those who carried the Da’wah for the ruling to be by the Shar’a of Allah via the establishment of the rightly guided Khilafah (Caliphate) upon the methodology of the Prophethood. He endured, whilst following that path, harassment and prosecutions from the Assad regime prior to the revolution and he continued to work alongside his brothers in the revolution of Ash-Shaam to bring down this criminal regime and to establish the rule of Islam…
Brother Abdullah Abdul Qadir Basmaji
(Well-known as “Abu Abdu Basmaji” May Allah’s mercy be upon him
His passing was before the setting of the sun on Saturday the 8th of Dhul Hijjah when he passed to His Creator whilst he was fasting, after an explosive barrel fell upon the Kalaasah district where he lived in the city of Halab.
We ask Allah Subhaanahu to accept him as a Shaheed (martyr), to make his abode the blissful gardens of Jannah and to raise him amongst the prophets, truthful, martyrs and righteous, and how good is their company.
Verily to Allah we belong and verily unto him do we return, indeed we are sad with your parting O Abdullah, and there is no might or power except with Allah Al-‘Aliy ul-Azheem.
 
Media Office of Hizb ut Tahrir

in Wilayah Syria

Hanafi Ulema on Khilafah and its Fiqh

islamic-uni
Ulama of the Hanafi madhhab, like those of the other madhahib, emphasised the role and importance of the Khilafah throughout the ages. In many respects, they had more to say about issues of ruling and governance than other ulama since many khulafa – the Abbasids and Uthmanis in particular – adopted the Hanafi madhhab and sought advice and rulings from the Hanafi ulama of their times. For example, the Abbasid Khalifah Harun al-Rashid wrote to Abu Yusuf (rh), the student and companion of Abu Hanifa (rh), asking him questions about how to manage the finances of the state. Abu Yusuf wrote back with his famous and excellent treatise entitled al-Kharaj detailing many of the Shari’ah rules regarding state finances.
In this article we have a look at some of what the Hanafi ulama said about the Khilafah, noting that this should be of particular interest to the ulama, students of shar’i knowledge and activists of Pakistan, who predominantly follow the Hanafi madhhab.
Imam al-Nasafi (d. 537 AH) highlights the importance of the Khilafah in his famous treatise on aqa’id (creed) entitled Aqa’id al-Nasafiyya (p. 354): والمسلمون لا بد لهم من إمام يقوم بتنفيذ أحكامهم وإقامة حدودهم وسد ثغورهم وتجهيز جيوشهم وأخذ صدقاتهم وقهر المتغلبة والمتلصصة وقطاع الطريق وإقامة الجمع والأعياد وقطع المنازعات الواقعة بين العباد وقبول الشهادات القائمة على الحقوق وتزويج الصغار والصغائر الذين لا أولياء لهم وقسمة الغنائم “The Muslims must have an Imam, who carries out the implementation of their ahkam, the maintaining of their hudud, the guarding of their frontiers, the equipping of their armies, the receiving of their alms [zakat], the subjugation of those who rebel, thieves and highway robbers, the establishment of jumu’a and the two ‘Eids, the settlement of disputes which take place amongst people, the receiving of evidence based on legal rights, the facilitation of the marriage of the young men and women who have no guardians, and the distribution of the booty.”
He emphasises here how important the Khilafah (Caliphate) is in Islam, showing that so many of the fundamental Islamic obligations depend on it and cannot be fulfilled properly without it.
In commenting on this statement of Nasafi (rh), Imam Sa’d al-Din al-Taftazani (rh)- a Shafi’i scholar but one who wrote the most renowned commentary on Aqa’id al-Nasafiyya and also a prolific author of brilliant works widely studied in the madaris of Pakistan, such as his Mukhtasar al-Ma’ani in balagha – says, ثم الإجماع على أن نصب الإمام واجب وإنما الخلاف في أنه هل يجب على الله تعالى أو على الخلق بدليل سمعي أو عقلي. والمذهب أنه يجب على الخلق سمعاً، لقوله عليه السلام: ((من مات ولم يعرف إمام زمانه مات ميتة جاهلية)) ولأن الأمة قد جعلوا أهم المهمات بعد وفاة النبي عليه السلام نصب الإمام حتى قدموه على الدفن، وكذا بعد موت كل إمام، ولأن كثيراً من الواجبات الشرعية يتوقف عليه “There is (scholarly) consensus on the appointment of an imam being obligatory. The difference of opinion is only on the question of whether the obligation is on Allah or man, and whether is it by textual or rational evidence. The correct position is that it is obligatory upon man by the text, due to his saying , ‘Whosoever dies not knowing the Imam of his time dies the death of jahilliyah’, and because the Ummah (the companions) made the appointing of the Imam the most concerning of important matters after the death of the Prophet  to the extent that they gave it priority over the burial; similarly after the death of every imam, and also because many of the other shari’a obligations depend upon it.” (Sharh al- Aqa’id al-Nasafiyyah, p.353-354)
Imam al-Taftazani (rh) mentions a number of important points here. First, he notes that there is ijma’ of the ulama that the Khilafah is an obligation on the Ummah. As for the difference he alludes to, he is referring to the disagreement of the Shi’a, who held that it was obligatory but on Allah (based on their belief that Allah appoints the imams) and the Mu’tazila, who held that it was an obligation based on the mind (based on their usul in which the mind can establish certain obligations). However, he notes the correct position held by all the scholars of the four madhhabs that it is an obligation on man based on the text.
Second, he cites one narration of the hadith in Sahih Muslim in the chapter of Imamah (governance) whereby the noble Prophet ﷺ said, «مَنْ مَاتَ وَلَيْسَ فِي عُنُقِهِ بَيْعَةٌ مَاتَ مِيتَةً جَاهِلِيَّةً»“Whosoever dies without having a pledge of allegiance (to a Khalifah) on his neck, dies a death of Jahilliyah.” Dying a death ofjahilliyah here denotes prohibition, as noted by Ibn Hajr in Fath al-Bari.
Third, he mentions the well-known fact that the noble Sahaba considered the Khilafah of such utmost importance that they delayed the burial of the noble Prophet ﷺ for it, giving it priority. Fourth, he explains its importance above other obligations in that it is not just an obligation but one on which other obligations (such as the ones mentioned by Nasafi (rh)) depend, therefore of the highest priority.
It is also relevant to note here that all this discussion about the Khilafah is taking place in a book on Aqeedah, even though the Khilafah is a matter of fiqh, not belief per se. This is because the Khilafah was a matter on which certain Islamic madhabs with wrong beliefs held wrong positions. Therefore the matter entered debates that had their origin in creedal matters, and since it was a matter of great importance in Islam, scholars discussed it in books of Aqeedah.
This is also why many scholars referred to it as the Imamah, since this was the popular term used in debates with some of these madhhabs, like the Shi’a. It should be noted, however, that Imamah and Khilafah are synonymous terms, both referring to the political leadership of all Muslims entrusted with the duty of implementing Islam. Imamand Khalifah are also synonymous, referring to the person in whom this leadership is manifest, or in modern parlance, the head of state in the Khilafah. The noble Prophet ﷺ also used both words in when speaking about the matter. For example, in the hadith of Muslim which underscores the importance of the Khilafah’s unity he ﷺ said, «إِذَا بُويِعَ لِخَلِيفَتَيْنِ فَاقْتُلُوا الآخَرَ مِنْهُمَا»‏ “If the pledge of allegiance is given to two Khalifah’s, kill the latter of them,” while in the hadith of the Khalifah being a shield, also in Muslim, he ﷺ said, «إِنَّمَا الْإِمَامُ جُنَّةٌ يُقَاتَلُ مِنْ وَرَائِهِ وَيُتَّقَى بِهِ» “Indeed, the Imam is a shield…”.
Shah Waliullah al-Dehlawi (d. 1152 AH), a renowned authority in the subcontinent also emphasises the fard of Khilafah, “اعلم أنه يجب أن يكون في جماعة المسلمين خليفة لمصالح لا تتم إلا بوجوده ” “Know that it is obligatory for there to be in the jama’a of the Muslims a khalifahfor interests that simply cannot be fulfilled except with his presence…” (Hujjat Allahi al-Baligha, 2:229)
Of course, the issue is also mentioned in many books of Hanafi fiqh. One of these is the magnum opus of the great Shami scholar of the 12 century Hijri, Muhammad Amin Ibn Abidin (d. 1252 AH) of Damascus, who is perhaps the most renowned of the latter Hanafi fuqaha, particularly in the Subcontinent. He is known as the final verifier (khatimat al-muhaqqiqin) of the Hanafi madhhab. His work, Radd al-Muhtar[Reply to the Perplexed], also known asHashiyat Ibn Abidin, is taken as the final word on most issues in Hanafi madhhab. It is an elaborate commentary on the excellent treatise of the erudite Hanafi faqih of the 11 century hijri, Ala’-Din al-Hasaki (d. 1088 AH), Durr al-Mukhtar [The Choice Pearl], which itself is a commentary on the work of al-Turtumashi of Gaza (d. 1004 AH), Tanwir al-Absar [Illumination of the Eyes].
In Durr al-Mukhtar, Imam al-Haskafi writes (Ibn Abidin’s commentary in brackets),”فالكبرى استحقاق تصرف عام على الأنام، وتحقيقه في علم الكلام، ونصبه أهم الواجبات (أي من أهمها لتوقف كثير من الواجبات الشرعية عليه)، فلذا قدموه على دفن صاحب المعجزات (فإنه – صلى الله عليه وسلم – توفي يوم الاثنين ودفن يوم الثلاثاء أو ليلة الأربعاء أو يوم الأربعاء ح عن المواهب، وهذه السنة باقية إلى الآن لم يدفن خليفة حتى يولى غيره)” “The major imamah (khilafah) is the right of general disposal over the people. Its study is in ‘ilm al-kalam and establishing it is the most important of obligations [it is of the most important obligations because the fulfillment of so many other shari’aobligations depends on it]. For this reason did they (the sahaba) give it priority over the burial of the Prophet  [He ﷺ passed away on Monday and was buried on the day of Tuesday or the night of Wednesday or its day (according to the different narrations), and this sunnah remains till this day such that the khalifah is not buried until another is appointed].” Radd al-Muhtar ‘ala al-Durr al-Mukhtar, 1: 548.
Al-Haskafi thus defines the Khilafah as the right of general disposal over the people. By this he means it is the right to manage the affairs of the people and is an absolutely general right, that is, it encompasses all the people in the lands of the Khilafah in all their public affairs. This is as opposed to the particular right of governors and judges, whose right of authority is in over some people in some areas to the exclusion of others.
In commenting on this, Ibn Abidin (rh) cites the definition of Taftazani in Sharh al-Maqasid, where he defines the Khilafah as, “رياسة عامة في الدين والدنيا خلافة عن النبي” “The general leadership in the deen and worldly affairs in succession of the Prophet ﷺ.”
This latter part of the definition indicates that the Khilafah is a position in succession of the Prophet ﷺ. This means that the role of the Khilafah is to succeed the Prophet ﷺ in implementing the Shari’ah. This is why he is called a Khalifah, which linguistically means successor.
Al-Haskafi then goes on the mention the conditions of the Khalifah, noting those which are agreed upon such as his being Muslim, free, male, sane, baligh, and able and some which are differed upon such as his being from Quraysh, a mujtahid and brave. He also negates some of the conditions claimed by other sects like that he be Hashimi, Alawi or infallible.
More generally with reference to the fiqh of matters of ruling and governance, many Hanafi works have been written dealing with the subject matter from various angles, starting with the Kitab al-Kharaj of Abu Yusuf (d. 162) and al-Siyar al-Saghir and al-Siyar al-Kabeer of Imam Muhammad ibn al-Hasan al-Shaybani (d. 189), the two students of Abu Hanifa. Imam al-Sarkhasi (d. 483 AH) then wrote a commentary of al-Siyar al-Kabeer. Many later were also written.
All of this shows the absolute importance attached to the Khilafah by the ulama of the Hanafi madhhab. This should serve as motivation for today’s ulama and students of Shar’i knowledge to pay due attention to this matter and indeed to be at the forefront of working for the re-establishment of the Khilafah (Caliphate) upon the method of the Prophethood.

Usman Badr

Friday, September 23, 2016

The Nussrah is the Shariah Manner to Attain Ruling by Islam And It is a Duty for the People of Power and A Great Reward

Whenever the word of Nussrah (Support) is mentioned it comes to our mind as Muslims that its related actions were carried out by RasulAllah (saaw) himself with respect to the Arab tribes, asking them for protection, strength and support, as stated in his (saaw) Seerah (biography). So, what exactly is the meaning of Nussrah? Who requests it? From whom is it requested? And why is it requested?
The word ‘Nussrah’ linguistically means help, assistance, support and protection, such as the support of the oppressed. It is not requested from anyone but the people of power and strength, who alone are capable of providing assistance, help, protection and support for the one who appealed for Nussrah. The Nussrah comes into being through the declaration of the people of power and strength by their standing up for the caller who requested support in most cases, such as the help of the oppressed, as an example. However, as for the case of the Nussrah required from people of power and strength for the sake of the Islamic thought, for its propagation and protection by creating the appropriate atmosphere that assists the spreading of the Thought (fikr), in contrast, this Nussrah comes into being as soon as the people of power and strength have Iman in the Thought and Method of the Dawah (Invitation (to Islam)) and the Nussrah remains requested continuously until the Dawah reaches its goal and protects itself by itself. Indeed, the people of the Nussrah in this case embraced the same Thought and become part of it completely, as happened with the tribes of Aws and Khazraj, who are the people of Nussrah to the Dawah of RasulAllah (saaw). In the beginning of this matter, they were called the Ansar (Supporters) distinctly, whereas the Companions of RasulAllah (saaw) who migrated with him from Makkah were called Muhajiroon (Migrants), such that the constitution of the Dawah was strengthened and became a powerful Dawah in the form of an Islamic State and subsequently the Khilafah. Today, there is no need for using this distinction, except from the historical and documentation aspect, for today there are no Ansaar or Muhaajiroon, instead there are Muslims who have embraced the ​​Islamic Thought, just as other tribes of the Arabs and the Persians integrated completely into it.
Through derivation from the Seerah of our noble RasulAllah (saaw) Ka'aba for the carrying of the Dawah, we find that he proceeded through three stages in the Dawah, until he (saaw), by the permission of Allah (swt) was capable of establishing the ruling by all that Allah (swt) has revealed. Since we believe that the ruling by all that Allah (swt) has revealed is Obligatory (Fard) on Muslims, the undertaking of this Fard must be taken from the Method of the Prophet (saaw) completely, just as we undertake any Fard that Allah (swt) has obliged upon us. So Allah (swt) has obliged Jihad and the establishing of the Hudood punishments, and we know from our noble RasulAllah (saaw) how to wage Jihad and how to establish the Hudood, and the Divine Texts in these are many. So the Fard is that which Allah (swt) obliged and the Method of performing the Fard is clarified to us by Muhammad RasulAllah (saaw). It is not allowed for anyone to invent another method for performing the Fard, other than that which is derived from the Method that RasulAllah (saaw) clarified, so how indeed do we perform the Fard of ruling by all that Allah (swt) revealed, in the reality where there is no ruling by all that Allah (swt) revealed?! Upon derivation from the Seerah of RasulAllah (saaw), we find that he (saaw) through three distinct stages, without any other, in the carrying of the Dawah to reach the threshold of ruling:
Firstly, the stage of culturing those who believe in his (saaw) Dawah, he (saaw) began with his call to the people in his immediate surroundings, individually, until some of the men and women began to believe in his message and his Dawah; so he (saaw) began to culture them with that which His Lord (swt) revealed upon him and this was undertaken in Dar ul-Arqam, to teach them this new Deen, in accordance to what Allah (swt) had commanded him.
Secondly, the stage of interaction with the Makkan society around him. This phase began when he (saaw) had a bloc that believed in this Dawah, wherein the bloc proceeded to work openly in Makkah. This was based on what Allah (swt) commanded for him (saaw);
 فَاصْدَعْ بِمَا تُؤْمَرُ وَأَعْرِضْ عَنِ الْمُشْرِكِينَ﴿ “So, proclaim openly that which you are ordered and turn away from the Mushrikeen” [Surah Al-Hijr 15:94]. So the Companions (ra) proceeded in Makkah as two rows, proclaiming Takbir, announcing the birth of the structure that carries the Dawah to Islam. Thus began the stage of interaction and struggle with the Makkan society, with the culturing stage continuing alongside it. The requesting of Nussrah began at the end of this stage of interaction, upon the order of the Allah (swt) when it was sensed that the Makkan society became rigid in front of the Dawah. So RasulAllah (saaw) presented himself to the tribes in the season of Hajj, seeking Nussrah, protection and strength until he (saaw) achieved it for his Lord (swt).
Thirdly, attaining ruling and establishing of the state; and that was after Allah (swt) bestowed upon to His Messenger (saaw) the acceptance of the Ansaar to give Nussrah to RasulAllah (saaw) and his Deen, when they (ra) pledged to RasulAllah (saaw) the Second Pledge of Aqabah, subsequent to which RasulAllah (saaw) migrated to Madinah and established the state.
Since our subject is the Nussrah that was followed by Hijrah (Migration), it is essential to refer to the Seerah of Mustafa (saaw) to establish evidence that what we say is according to how he (saaw) worked. For he (saaw) is the one to be followed, the role model and example. He (saaw) received the command of Allah to seek Nussrah, in the tenth year of Prophethood, which is three years before Hijrah, after the death of his uncle Abu Talib, who had provided him with some measure of Nussrah and protection, through which he performed the carrying of the Dawah in safety and when the society of Makkah became rigid against him (saaw), such that the Dawah to Islam did not effect it, and there was not to be found a public opinion for Islam and its thoughts.  Within the chapter entitled: “Efforts of the Prophet (saaw) to seek Nussrah from the tribe of Thaqeef” in Seerat ibn Hisham, it is reported: قَالَ ابْنُ إسْحَاقَ : وَلَمّا هَلَكَ أَبُو طَالِبٍ، نَالَتْ قُرَيْشٌ مِنْ رَسُولِ اللّهِ (صلى الله عليه وآله وسلم) مِنَ الأَذَى مَا لَمْ تَكُنْ تَنَالُ مِنْهُ فِي حَيَاةِ عَمّهِ أَبِي طَالِبٍ، فَخَرَجَ رَسُولُ اللّهِ (صلى الله عليه وآله وسلم) إلَى الطّائِفِ يَلْتَمِسُ النّصْرَةَ مِنْ ثَقِيفٍ، وَالْمَنَعَةَ بِهِمْ مِنْ قَوْمِهِ، وَرَجَاءَ أَنْ يَقْبَلُوا مِنْهُ مَا جَاءَهُمْ بِهِ مِنْ اللّهِ عَزّ، وَجَلّ فَخَرَجَ إلَيْهِمْ وَحْدَهُIbn Ishaq says: when Abu Talib died, the Quraysh inflicted persecuted the Prophet (saaw) so much which they could not during the time of his (saaw) uncle. The Prophet (saaw) left for Ta’if in order to seek their support and protection and asked them to accept what was revealed to him from Allah (swt). He went alone to Ta’if.” It is narrated on the authority of Ibn Abbas (ra) in Ibn Hajar’s Fat’h ul-Bari, Tuhaft ul-Ahwadhi and al-Kalam as well as Hakim, Abu Nua’im and Baihaqi in Dala’il with sound narrations, Ibn Abbas (ra) quotes Ali ibn Abi Talib (ra) who said: لَمَّا أَمَرَ اللَّهُ نَبِيّه أَنْ يَعْرِض نَفْسَه عَلَى قَبَائِل الْعَرَب، خَرَجَ وَأَنَا مِنْهُ وَأَبُو بَكْر إِلَى مِنًى، حَتَّى دَفَعَنَا إِلَى مَجْلِس مِنْ مَجَالِس الْعَرَب When Allah (swt) ordered the Prophet to approach the Arab tribes, I and Abu Bakr accompanied the Prophet (saaw) to Mina until the court of the Arab tribes.”
The command and its timing for the seeking of Nussrah came from Allah (swt) Himself as clarified in the abovementioned words of Ali (ra), and this confers the great importance of seeking Nussrah. It is one of the greatest Legal Rulings for its consequence is the establishment of the Islamic State after its absence and the raising the waving banners of Allah, as well as the elimination of darkness upon darkness- the rule by other than all that Allah has revealed- the dominance of capitalism and its subsequent monumental tragedies, horrors and misfortunes. Since seeking of Nussrah is linked with a specific group that have the power and strength for change and Nussrah for the Dawah, the responsibility will be of great significance upon those whose response the change depends. So their reward is great if they respond, for indeed there is no reward greater than Jannah (Paradise).
Indeed the Nussrah for Islam is not fulfilled by the donation of blood and money, or by expressing regretful feelings, or by heartbroken weeping or even by cursing the Jews, Americans, Indians and others. No, certainly not. The Nussrah for Islam is by mobilizing the armies currently chained by luxury and comfort. Moreover, the mobilization of the armies needs these armies to be actual armies for the Islamic system, founded for the protection of the Muslims' Lands.
And this is a warm call from us all to the honest of the commanders, officers and soldiers in our armies:
We know that within you there is to be found men and manhood, heroes and heroism, chivalry and gallantry. You are from the honoured legacy of men that taught the entire world how to rise to heroism, through being heroic champions over men in battlefields, with history bearing testimony of your upholding the sanctity of innocent women, children and the elderly even during the heat of battle. We know well all of that and more, O progeny of Khalid, Saad, Amr ibn al-Aas and Salahuddin. Within you there is sufficient capability to stand up for the oppressed Muslims, if you are sincere to Allah (swt), truthful to the Messenger of Allah (saaw) and supportive of your Deen ...  Indeed if you did so, the Islamic Ummah will find nothing but good for you, as protectors of Islam and its people, guardians of its Aqeedah ...  For Allah (swt), O heroes, support the Deen of Allah (swt) so that you are victorious with a great victory in the world and the Hereafter, you are Aws and Khazraj, you are our hope and our weapon, after depending on Allah (swt) ... So support as the Ansar of the Deen of Allah (swt) and RasulAllah (saaw) supported, for whom the doors of paradise were opened before the land of Allah (swt) was opened to them ...  Support and may Allah (swt) bestow mercy upon you with the reward of Allah (swt), unleash yourselves upon these fragmenting rulers that have brought us only shame and destruction ... Support for the pride of your Ummah, which is wounded by these foolish rulers, and for the bleeding body of your Ummah ... Support and may Allah (swt) bestow mercy upon you with the reward of Allah (swt), so that there is for you, inshaAllah, the reward of Aws and Khazraj, the Ansaar of RasulAllah (saaw) and above all the Jannah of Allah (swt) and His pleasure. And when you have decided, have dependence only upon Allah (swt) for He is the best of guardians and supporters.
And 000 000 is the one marching upon the Method of Mustafa (saaw) when it calls upon you to return to Islam as a system of life, laying clear for you the Method upon which it marches, a Method derived from the Method of our noble RasulAllah (saaw). So hold fast to that Method, adopt it and support according to it, requesting from Allah (swt) alone to bless us with victory from Him, and that He bestows for you, and enriches us by you, as people of Nussrah to protect this Deen and its Dawah, for He Alone is capable of all that and more. In the intensity of our belief in the imminent victory of the Deen of Allah (swt) by Him (swt), at a time when the fragrance of the dawn of the Islamic Khilafah abounds on all our horizons, we invite you O soldiers and vanguards, do not miss the opportunity of supporting the Deen of Allah (swt) and its Dawah, so stand firm and proclaim the greatness of Alah (swt) and live for the real success, that of the Hereafter. Allah (swt) said,
﴿إنْ يَنْصُرْكُمُ اللَّهُ فَلَا غَالِبَ لَكُمْ وَإِنْ يَخْذُلْكُمْ فَمَنْ ذَا الَّذِي يَنْصُرُكُمْ مِنْ بَعْدِهِ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ
“If Allah supports you, none can overwhelm you, but if He forsook you, who is there that can aid you after Him? So let the believers depend on Allah (swt).” [Surah Aali Imran 3:160]

Written for the Central media Office of Hizb ut Tahrir by

Bilal Al-Muhajir – Pakistan